Ruth 2:7
And she said, I pray you, let me glean and gather after the reapers among the sheaves: so she came, and has continued even from the morning until now, that she tarried a little in the house.
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Ruth 2:7. She said, I pray you, &c. — She did not boldly intrude herself, but modestly ask leave of us. Till now — She is not retired through idleness, for she hath been diligent and constant in her labours. The house — In the little house or tent, which was set up in the fields at these times, and was necessary in those hot countries, where the labourers might retire for a little repose or repast. Being weary with her continued labours, she comes hither to take a little rest.2:4-16 The pious and kind language between Boaz and his reapers shows that there were godly persons in Israel. Such language as this is seldom heard in our field; too often, on the contrary, what is immoral and corrupt. A stranger would form a very different opinion of our land, from that which Ruth would form of Israel from the converse and conduct of Boaz and his reapers. But true religion will teach a man to behave aright in all states and conditions; it will form kind masters and faithful servants, and cause harmony in families. True religion will cause mutual love and kindness among persons of different ranks. It had these effects on Boaz and his men. When he came to them he prayed for them. They did not, as soon as he was out of hearing curse him, as some ill-natured servants that hate their master's eye, but they returned his courtesy. Things are likely to go on well where there is such good-will as this between masters and servants. They expressed their kindness to each other by praying one for another. Boaz inquired concerning the stranger he saw, and ordered her to be well treated. Masters must take care, not only that they do no hurt themselves, but that they suffer not their servants and those under them to do wrong. Ruth humbly owned herself unworthy of favours, seeing she was born and brought up a heathen. It well becomes us all to think humbly of ourselves, esteeming others better than ourselves. And let us, in the kindness of Boaz to Ruth, note the kindness of the Lord Jesus Christ to poor sinners.The house - The shed or booth where they took their meals, and were sheltered from the sun in the heat of the day (see Genesis 33:17). 7. she said … Let me glean and gather after the reapers among the sheaves—Various modes of reaping are practised in the East. Where the crop is thin and short, it is plucked up by the roots. Sometimes it is cut with the sickle. Whether reaped in the one way or the other, the grain is cast into sheaves loosely thrown together, to be subjected to the process of threshing, which takes place, for the most part, immediately after the reaping. Field labors were begun early in the morning—before the day became oppressively hot.

she tarried a little in the house—that is, the field tent, erected for the occasional rest and refreshment of the laborers.

She said, I pray you, let me glean; she did not boldly intrude herself, but modestly ask leave of us.

Hath continued even from the morning until now; she is not retired though idleness, for she hath been diligent and constant in her labours.

In the house; not in Naomi’s house, as many understand it, as may be gathered from Ruth 2:18,19, but in the little house or tent, which was set up in the fields at these times, and was necessary in those hot countries, where the labourers or others might retire for a little repose or repast at fit times. Being weary with her continued labours she comes hither to take a little rest. And she said,.... These are the words of the servant continued, who goes on with the account of Ruth, and her conduct, since she had been in the field:

I pray you let me glean, and gather after the reapers among the sheaves: for though by the law of Israel she had a right, as a poor widow and stranger, to glean, yet as the owner of the field, and his servants, by his appointment, under him, might have power of fixing the time when such might glean, and of judging who were the proper persons to be admitted, Ruth in her great modesty and meekness did not choose to enter on this work without leave:

so she came; into the field and gleaned, having obtained leave:

and hath continued even from the morning until now; had been very diligent and industrious in gathering up the loose ears of corn among the sheaves, as she followed the reapers cutting down and binding up the corn in sheaves; she began pretty early in the morning, and had stuck close to it till that time, which may be supposed to be about noon, or pretty near it, for as yet it was not mealtime, Ruth 2:14. The Septuagint version is therefore very wrong, which reads"from the morning until the evening,''for that was not yet come, Ruth 2:17 but

she tarried a little in the house; not that she went home to the city, and stayed a little in the house of Naomi her mother, and then returned again, for she went not home until the evening, Ruth 2:17, but the meaning of the passage is, that she had been constant and diligent in gleaning all the morning, only a very little time that she was in the house, which was in the field; either a farm house of Boaz adjoining to the field; or rather a cottage or booth, as Aben Ezra interprets it, which was in the field, whither the reapers betook themselves when they ate their meals; or to shelter themselves under the shade of it, as Abendana, from the heat of the sun at noonday; and here Ruth set herself down awhile for a little rest, and ease, and refreshment; and some think she was here when Boaz came, and therefore took the more notice of her.

And she said, I pray you, let me glean and gather after the reapers among the sheaves: so she came, and hath continued even from the morning until now, that she tarried a little in the house.
7. save that she tarried a little in the house] lit. ‘her dwelling in the house is (but) short’: not the house of Boaz, which is out of the question; possibly her own house, in which case the meaning will be ‘she has but recently come to live here.’ It is doubtful, however, whether the words can bear this sense; the text is probably corrupt. The LXX. reads ‘and she hath not rested in the field (even) a little time’; the Vulg., ‘and not even for a moment hath she returned to the house.’ Something can be said for each of these emendations, but neither is quite satisfactory.Verse 7 - The steward continues his account of Ruth. She had respectfully solicited leave to glean. She said, Let me glean, I pray thee, and gather in bundles after the reapers. The expression, "and gather in bundles," is in Hebrew וְאָסַפְתִּי בָךעמָרִים and is rendered in King James's version, as also by Coverdale, Tremellius, Castellio, Luther, Michaelis, "and gather among" or "beside the sheaves." But such a request on the part of Ruth would seem to be too bold, the more especially as we find Boaz afterwards giving instructions to the young men to allow her, without molestation, to glean "even between the sheaves" (ver. 15). Hence Pagnin's free version is to be preferred, "and gather bundles" (et congregabo manipulos). Carpzov pleads for the same interpretation, and translates thus: "Let me, I pray thee, glean, and collect the gleanings into bundles (colligam obsecro spicas, collectasque accumulem in manipules). Montanus too adopts it, and Raabe likewise (und sammele zu Haufen). The steward praises Ruth s industry. And she came, and has remained ever since the morning until just now. She had worked with scarcely any intermission, diligently, from early morning. Drusius says that the following expression, rendered in King James's version that she tarried a little in the house, occasioned him critical torture (locus hie et diu et acriter me torsit). Coverdale also had been inextricably perplexed. He renders it, "And within a litel whyle she wolde have bene gone home agayne." The word house troubled these and many other interpreters, as if the reference were to Naomi s dwelling-house in the town. The reference, however, is evidently to a temporary but, shed, tent, or booth erected in the harvest-field for the siesta of the workers, and the accommodation of the master, when he was visiting by day, or exercising supervision by night. We would translate the clause thus - "Her resting at the but (has been) little." Her siesta in the shade of the but was trot brief. She felt as if she could not afford a long repose. The account of this occurrence commences with a statement which was necessary in order to make it perfectly intelligible, namely that Boaz, to whose field Ruth went to glean, was a relative of Naomi through her deceased husband Elimelech. The Kethibh מידע is to be read מידּע, an acquaintance (cf. Psalm 31:12; Psalm 55:14). The Keri מודע is the construct state of מודע, lit. acquaintanceship, then an acquaintance or friend (Proverbs 7:4), for which מודעת occurs afterwards in Ruth 3:2 with the same meaning. That the acquaintance or friend of Naomi through her husband was also a relation, is evident from the fact that he was "of the family of Elimelech. " According to the rabbinical tradition, which is not well established however, Boaz was a nephew of Elimelech. The ל before אישׁהּ is used instead of the simple construct state, because the reference is not to the relation, but to a relation of her husband; at the same time, the word מודע has taken the form of the construct state notwithstanding this ל (compare Ewald, 292, a., with 289, b.). חיל גּבּור generally means the brave man of war (Judges 6:12; Judges 11:1, etc.); but here it signifies a man of property. The name Boaz is not formed from עז בּו, in whom is strength, but from a root, בּעז, which does not occur in Hebrew, and signifies alacrity.
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